the animal, rather the animal does not have such things in and on the basis of a quite specific having, namely its manner of being open in the sense of captivation.

"World" may thus be comprehended in such occurrence. It is now a matter, therefore, of comprehending this fundamental occurrence in a unitary manner and, out of this occurrence of world-formation, of simultaneously determining in a direct and positive manner the essence of world This comprehending, however, is not the discussion of something lying before us, nor is it possible as the exhaustive treatment of something we are presented with, something everyone comes across everywhere without any preparation. Nor indeed—which is fundamentally the same thing—is it a matter for some exceptional profundity of intuition. All observation of whatever kind must remain eternally distant from what world is, insofar as its essence resides in what we call the prevailing of world, a prevailing that is more originary than all those beings that press themselves upon us. The awakening of a fundamental attunement in the first part of the lecture course, and the return we have just undertaken from the λόγος-structure to the fundamental occurrence, both serve one purpose: to prepare our entering into the occurrence of the prevailing of world. This philosophizing entry and return of man into the Dasein in him can only ever be prepared, never effected. Awakening is a matter for each individual human being, not a matter of his or her good will or even skilfulness, but of his or her destiny, whatever falls or does not fall to him or her. Everything that contingently falls upon us, however, only falls and falls due to us if we have waited for it and are able to wait. Only whoever honours a mystery gains the strength to wait. Honouring in this metaphysical sense means action that engages in the whole that in each case prevails through us. Only in this way do we enter the possibility that this 'as a whole' and world will explicitly prevail through us, so explicitly that we have the possibility of inquiring about it in a comprehending way.

We have thus already spoken of the prevailing of world and indicated that we have already turned our backs on this prevailing of world if we set about dealing with it as though it were some business affair. Yet we have also indicated that the unfolding of its essence cannot be reduced to some erudite discourse. These false trails will constantly dislodge our entry into the fundamental occurrence of Dasein, and do so all the more stubbornly the less, and the less assuredly, we entrust ourselves to the power of the concept and of comprehension.

We shall recall once more what we have now said in our transition from the assertion to world. Our investigation led us from the λόγος to world, more precisely as a return to the pre-logical manifestness of beings. We are here understanding pre-logical in the quite specific sense of that which makes the λόγος possible as such in accordance with all its dimensions and possibilities.